Calumniae non temere credundum

Lucian of Samosata

The Works of Lucian of Samosata, complete, with exceptions specified in thepreface, Vol. 4. Fowler, H. W. and Fowlere, F.G., translators. Oxford at the Clarendon Press, 1905.

That is what goes on outside. But within there are traitorous parties working to the same end, stretching hands of help to the

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attack, opening the gates, and doing their utmost to bring the capture about. There are those ever-present human frailties, fickleness and satiety; there is the appetite for the surprising. We all delight, I cannot tell why, in whisperings and insinuations. I know people whose ears are as agreeably titillated with slander as their skin with a feather.

Supported by all these allies, the attack prevails; victory is hardly in doubt for a moment; there is no defence or resistance to the assault; the hearer surrenders without reluctance, and the slandered knows nothing of what is going on; as when a town is stormed by night, he has his throat cut in his sleep.

The most pitiful thing is when, all unconscious of how matters stand, he comes to his friend with a cheerful countenance, having nothing to be ashamed of, and talks and behaves as usual, just as if the toils were not all round him. Then if the other has any nobility or generous spirit of fair play in him, he gives vent to his anger and pours out his soul; after which he allows him to answer, and so finds out how he has been abused.

But if he is mean and ignoble, he receives him with a lip smile, while he is gnashing his teeth in covert rage, wrathfully brooding in the soul’s dark depth, as the poet describes it. I know nothing so characteristic of a warped slavish nature as to bite the lip while you nurse your spite and cultivate your secret hatred, one thing in your heart and another on your tongue, playing with the gay looks of comedy a lamentable sinister tragedy. This is especially apt to occur, when the slander comes from one who is known for an old friend of the slandered. When that is the case, a man pays no attention to anything the victim or his apologists may say; that old friendship affords a sufficient presumption of truth; he forgets that estrangements, unknown to outsiders, constantly part the greatest friends; and sometimes a man will try to escape the consequences of his own faults by attributing similar ones to his

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neighbour and getting his denunciation in first. It may be taken, indeed, that no one will venture to slander an enemy; that is too unconvincing; the motive is so obvious. It is the supposed friend that is the most promising object, the idea being to give your hearer absolute proof of your devotion to him by sacrificing your dearest to his interests.

It must be added that there are persons who, if they subsequently learn that they have condemned a friend in error, are too much ashamed of that error to receive or look him in the face again; you might suppose the discovery of his innocence was a personal injury to them.

It is not, then, too much to say that life is made miserable by these lightly and incuriously credited slanders. Antea said to Proetus, after she had solicited and been scorned by Bellerophon:;

  • Die thou the death, if thou slay not the man
  • That so would have enforc’d my chastity!
    • By the machinations of this lascivious woman, the young man came near perishing in his combat with the Chimera, as the penalty for continence and loyalty to his host. And Phaedra, who made a similar charge against her stepson, succeeded in bringing down upon Hippolytus a father’s curse, though God knows how innocent he was.

    ‘Ah, yes,’ I fancy some one objecting; ‘but the traducer sometimes deserves credit, being known for a just and a wise man; then he ought to be listened to, as one incapable of villany.” What? was there ever a juster man than Aristides? yet he led the opposition to Themistocles and incited the people against him, pricked by the same political ambition as he. Aristides was a just man in all other relations; but he was human, he had a gall, he was open to likes and dislikes.

    And if the story of Palamedes is true, the wisest of the Greeks, a great man in other respects too, stands convicted of hatching

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    that insidious plot[*](Odysseus.); the ties that bind kinsmen, friends, and comrades in danger, had to yield to jealousy. To be a man is to be subject to this temptation.

    It is superfluous to refer to Socrates, misrepresented to the Athenians as an impious plotter, to Themistocles or Miltiades, suspected after all their victories of betraying Greece; such examples are innumerable, and most of them familiar.

    What, then, should a man of sense do, when he finds one friend’s virtue pitted against another’s truth? Why, surely, learn from Homer’s parable of the Sirens; he advises sailing past these ear-charmers; we should stuff up our ears; we should not open them freely to the prejudiced, but station there a competent hall-porter in the shape of Judgement, who shall inspect every vocal visitor, and take it on himself to admit the worthy, but shut the door in the face of others. How absurd to have such an official at our house door, and leave our ears and understandings open to intrusion!

    So, when any one comes to you with a tale, examine it on its merits, regardless of the informant’s age, general conduct, or skill in speech. The more plausible he is, the greater need of care. Never trust another’s judgement—it may be in reality only his dislike—but reserve the inquiry to yourself; let envy, if such it was, recoil upon the backbiter, your trial of the two men’s characters be an open one, and your award of contempt and approval deliberate. To award them earlier, carried away by the first word of slander—why, God bless me, how puerile and mean and iniquitous it all is!

    And the cause of it, as we started with saying, is ignorance, and the mystery that conceals men’s characters. Would some God unveil all lives to us, Slander would retire discomfited to the bottomless pit; for the illumination of truth would be over all.

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